Fragments on the Epistle to the Galatians He now calls God Father, because he wants the church, which has come into adoption, to be free from the slavery of the law. 47Gal 1,1-2 For if the law and the legal precepts were sufficient for salvation, there would have been no need of the cross and for Christ to come to the cross. He did not say <and the brothers with me>, but all, by "all" indicating that the multitude was one. Gal 1,4By calling the present age evil, he showed that evil is not uncreated but temporary, and among the people to whom he was writing, if it is about the people who persuaded them to use the law at the wrong time. And he has said "might deliver," in order to show that it was not in any other way easy for anyone, neither for the law nor for the prophets. for "might deliver" almost signifies force, but not force, but the power of the one who rescues; for he did not say "of the one who seized" but "of the one who gave himself for our sins, that he might deliver us." this word has shown the impossibility of accomplishment for anyone else. and God is called our Father, so that, with the adoption being revealed, the necessity through the law might be cast out.Gal 1,10 He fights against that suspicion which states that among you he said other things, but in Judea he lived differently, and he says: how can I be one thing on the outside, but another on the inside, with God as overseer? and why bring up human dignities with which I neither fight nor disagree? Gal 1,11-14 Not having called it his gospel in the beginning, here he adds "the gospel which was preached by me," because it was becoming doubtful which is the gospel of the one who called, not in reality but because of the slanders that "it is not according to man," as they say, that I received it from Peter. how is it not according to man? "For I neither received it nor was taught it." "I received" is useful and "I was taught" is good; for these connect with men. For grace illuminates at once, but men hand down and teach slowly. And the address "brothers" is also necessary; for since he was suspected of plotting, saying one thing but holding another, through the address "brothers" the suspicion is driven out. 48 For you have heard of my former conduct in Judaism. and he did not say "in the law." what then was the conduct? "That I persecuted the church of God beyond measure." For since he is about to speak against the legal precepts, and the law was thought to be of God, but other things were suspected about Christ, he did not say "I persecuted the church of Christ beyond measure" but "the church of God." And I was advancing in Judaism beyond many of my own age among my people, being more extremely zealous for my ancestral traditions. again "in Judaism"; for he does not want to mention the law, so that what is said might not be harsh. "beyond many of my own age": "many" and not "all" for the sake of measure, and "of my own age" so as not to seem to exalt himself against his elders. and "among my people," in order to show that from there he has the root, but from here the fruit. "being more extremely zealous," so that through the hyperbole he might show how much he was opposed to the church. and he said "ancestral traditions" and not "legal precepts"; for he speaks of the things added by the Pharisees, and that in these he was a zealot. Gal 2,2 It is well said "I had run," for the preaching was in the past; but "I am running," because it was present. Gal 2,9 And the right hands indicate unanimity. But James, he says, is placed first because of being the master of the place. and why sometimes Cephas, and sometimes Peter? Those who came to Galatia and caused trouble were Jews; Therefore Peter, who according to them is named Cephas, is mentioned, so that [therefore] he might call him by the name which they had heard.Gal 2,18 The church, by not keeping the law, does not transgress the law, but transcends the law. the one who says that the law has been fulfilled and has ceased, even if he does not keep the law, does not act unlawfully; but the one who at one time eats things forbidden by the law, and at another time does not eat them, by not eating indicates that the law is in force and remains, to which he reverts. therefore, since the law remains, and he himself against the things

Fragmenta in epistulam ad Galatas Πατέρα νῦν καλεῖ τὸν θεόν, ἐπειδὴ βούλεται τὴν ἐκκλησίαν εἰς υἱοθεσίαν ἐληλυθυῖαν ἐλευθέραν εἶναι τῆς τοῦ νόμου δουλείας. 47Gal 1,1-2 Εἰ γὰρ ἤρκει ὁ νόμος καὶ τὰ νόμιμα εἰς σωτηρίαν, οὐκ ἦν χρεία τοῦ σταυροῦ καὶ τοῦ ἐλθεῖν τὸν Χριστὸν ἐπὶ τὸν σταυρόν. Οὐκ εἶπεν <καὶ οἱ σὺν ἐμοὶ ἀδελφοί>, ἀλλὰ πάντες, τῷ πάντες παριστῶν ὡς ἓν ἦν τὸ πλῆθος. Gal 1,4Τὸν ἐνεστῶτα αἰῶνα πονηρὸν εἰπὼν ἔδειξεν ὅτι τὸ κακὸν οὐκ ἀγέννητον ἀλλὰ πρόσκαιρον, καὶ ἐν ἀνθρώποις πρὸς οὓς ἔγραφεν, εἰ περὶ ἀνθρώπων τῶν πεισάντων αὐτοὺς ἀκαίρως κεχρῆσθαι τῷ νόμῳ. Τὸ δὲ ἐξέληται εἴρηκεν, ἵνα παραστήσῃ ὅτι οὐκ ἦν ἄλλως τινὶ εὐχερὲς οὔτε νόμῳ οὔτε προφήταις. τὸ γὰρ ἐξέληται μικροῦ βίαν σημαίνει, ἀλλ' οὐ βίαν, δύναμιν δὲ τοῦ ῥυσαμένου· οὐ γὰρ εἶπεν τοῦ ἁρπάσαντος ἀλλὰ τοῦ δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, ὅπως ἐξέληται ἡμᾶς. αὕτη ἡ λέξις τὸ δυσκατόρθωτον παντὶ ἄλλῳ παρέστησεν. κέκληται δὲ πατὴρ ἡμῶν ὁ θεός, ἵνα τῆς υἱοθεσίας φανερουμένης ἐκβληθῇ διὰ νόμου ἀνάγκη.Gal 1,10 Πρὸς ἐκείνην ἀπομάχεται τὴν ὑπόνοιαν τὴν φάσκουσαν ὅτι παρ' ὑμῖν ἄλλα εἶπεν, ἐν δὲ Ἰουδαίᾳ ἄλλως ἔζη, καί φησιν· πῶς δύναμαι ἄλλος εἶναι ἔξωθεν, ἄλλος δὲ ἔσωθεν θεοῦ ὄντος ἐφόρου; τί δὲ προβαλλόμενος ἀξιώματα ἀνθρώπινα οἷς ἐγὼ οὔτε μάχομαι οὔτε διαφωνῶ; Gal 1,11-14 Ἐν ἀρχῇ μὴ καλέσας εὐαγγέλιον αὐτοῦ, ἐνταῦθα ἐπιφέρει τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπ' ἐμοῦ, ἐπειδὴ ἀμφίβολον ἐγίνετο ποῖόν ἐστι τὸ τοῦ καλέσαντος εὐαγγέλιον, οὐχὶ τοῖς πράγμασιν ἀλλὰ ταῖς συκοφαντίαις ὅτι οὐκ ἔστι κατ' ἄνθρωπον, ὥς φασιν, ὅτι παρὰ Πέτρου παρέλαβον. πῶς οὐκ ἔστιν κατ' ἄνθρωπον; οὐδὲ γὰρ ἐγὼ παρέλαβον αὐτὸ οὐδὲ ἐδιδάχθην. χρήσιμον τὸ παρέλαβον καὶ καλὸν τὸ ἐδιδάχθην· ταῦτα γὰρ τοῖς ἀνθρώποις συνῆπτον. ἡ γὰρ χάρις ἀθρόως λαμπρύνει, οἱ δὲ ἄνθρωποι ἠρέμα παραδιδόασι καὶ διδάσκουσιν. ἀναγκαία δὲ καὶ ἡ τῶν ἀδελφῶν προσηγορία· ἐπειδὴ γὰρ ἐπιβουλεύειν ὑπωπτεύετο ἄλλα μὲν εἰπών, ἄλλα δὲ ἔχων, διὰ τῆς προσηγορίας τῶν ἀδελφῶν ἐξωθεῖται τὴν ὑπόνοιαν. 48 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ. καὶ οὐκ εἶπεν ἐν τῷ νόμῳ. τίς οὖν ἡ ἀναστροφή; ὅτι καθ' ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ. ἐπειδὴ γὰρ πρὸς τὰ νόμιμα μέλλει λέγειν, ἐδόκει δὲ ὁ νόμος εἶναι θεοῦ, περὶ Χριστοῦ δὲ ἄλλα ὑπενοεῖτο, οὐκ εἶπεν καθ' ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ Χριστοῦ ἀλλὰ τὴν ἐκκλησίαν τοῦ θεοῦ. Καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. πάλιν Ἰουδαϊσμῷ· οὐ γὰρ βούλεται ὑπομνῆσαι τοῦ νόμου, ἵνα μὴ σκληρὸν ᾖ τὸ λεγόμενον. ὑπὲρ πολλοὺς συνηλικιώτας· πολλοὺς καὶ οὐ πάντας διὰ τὸ σύμμετρον, συνηλικιώτας δὲ διὰ τὸ μὴ κατὰ τῶν πρεσβυτέρων δοκεῖν ἐπαίρεσθαι. ἐν τῷ γένει μου δέ, ἵνα παραστήσῃ ὅτι ἐκεῖθεν μὲν αὐτῷ ἡ ῥίζα, ἐντεῦθεν δὲ ὁ καρπός. περισσοτέρως ζηλωτὴς ὑπάρχων, ἵνα διὰ τῆς ὑπερβολῆς ὅσον ἀντέκειτο τῇ ἐκκλησίᾳ παραστήσῃ. πατρικῶν δὲ παραδόσεων εἶπεν καὶ οὐ νομίμων· τὰ γὰρ παρὰ Φαρισαίων προστεθέντα λέγει, καὶ ἐν τούτοις ἑαυτὸν ζηλωτὴν ὑπάρχειν. Gal 2,2 Καλῶς τὸ ἔδραμον, προείληπτο γὰρ τὸ κήρυγμα· τρέχω δέ, ἐπειδὴ ἐνειστήκει. Gal 2,9 Καὶ αἱ δεξιαὶ τὴν ὁμόνοιαν δηλοῦσιν. προτέτακται δέ, φησίν, Ἰάκωβος διὰ τὸ τοῦ τόπου κύριον εἶναι. διὰ τί δὲ ποτὲ μὲν Κηφᾶς, ποτὲ δὲ Πέτρος; οἱ ἐλθόντες εἰς τὴν Γαλατίαν καὶ ταράξαντες Ἰουδαῖοι ἦσαν· Πέτρος οὖν ὁ κατ' ἐκείνους Κηφᾶς ὀνομαζόμενος, ἵνα [οὖν] δι' οὗ ἤκουσαν, διὰ τούτου καὶ καλέσῃ, εἴρηταιGal 2,18 Ἡ ἐκκλησία νόμον οὐ τηροῦσα, νόμον οὐ παραβαίνει, ἀλλὰ νόμον ὑπερβαίνει. ὁ λέγων ὅτι πεπλήρωται ὁ νόμος καὶ πέπαυται, κἂν μὴ τηρῇ νόμον, οὐ παρανομεῖ· ὁ δὲ ποτὲ μὲν ἐσθίων τὰ ἀπηγορευμένα ὑπὸ τοῦ νόμου, πάλιν δὲ μὴ ἐσθίων, τῷ μὴ ἐσθίειν μηνύει ὅτι ἰσχύει ὁ νόμος καὶ μένει εἰς ὃν ἀνατρέχει. οὐκοῦν ἐπειδὴ μένει ὁ νόμος, αὐτὸς δὲ παρὰ τὰ